How NT writers deliberately violate the Sinai covenant

 Writing from a strictly Karaite / Tanakh-only perspective, the fundamental issue is the "Immutability of the Law." According to the Tanakh, the Torah given at Sinai is eternal and complete (Deuteronomy 13:1 [12:32 in non-Hebrew versions], Deuteronomy 29:28).

From this viewpoint, the New Testament (NT) writers did not just "interpret" the Sinai covenant; they dismantled it by using peshat (plain meaning) incorrectly or by outright altering the context of the Hebrew text.

Here are 10 examples of verses "twisted" by NT writers to justify the violation of the Sinai Covenant:

1. The "New" Covenant (Jeremiah 31:31-33 vs. Hebrews 8:13)

• The NT Twist: Hebrews claims the "Old" covenant is obsolete and "ready to vanish."

• Tanakh Perspective: Jeremiah says the covenant will be "New" in quality (written on the heart), not substance. The Torah itself never changes. The Hebrew word Chadash (new) often means "renewed" (like the moon).

2. The "Pierced" Hands (Psalm 22:17 vs. John 19:37)

• The NT Twist: Claims David is prophesying a crucifixion by saying "they pierced my hands."

• Tanakh Perspective: The Hebrew text says Ka’ari—"Like a lion [at] my hands and feet." There is no verb for "piercing" in the Masoretic text; it describes David being surrounded by enemies, not a future execution method.

3. The "Virgin" Birth (Isaiah 7:14 vs. Matthew 1:23)

• The NT Twist: Matthew translates Almah as "virgin" to prove a miraculous birth.

• Tanakh Perspective: Almah means a young woman. The specific word for virgin is Betulah. Furthermore, the context of Isaiah 7 is a sign for King Ahaz regarding a military threat in his own time, not a messiah 700 years later.

4. "Out of Egypt" (Hosea 11:1 vs. Matthew 2:15)

• The NT Twist: Matthew claims this is a prophecy about Jesus returning from Egypt.

• Tanakh Perspective: The verse explicitly says, "When Israel was a child, I loved him, and out of Egypt I called my son." It is a historical reference to the Exodus of the nation, not a messianic prophecy.

5. The End of the Law (Jeremiah 31:34 vs. Romans 10:4)

• The NT Twist: Paul states, "Christ is the end of the law."

• Tanakh Perspective: This violates Psalm 119:160, "The entirety of Your word is truth, and every one of Your righteous judgments endures forever." No individual can "end" a law that God declared eternal.

6. Circumcision of the Heart (Deuteronomy 10:16 vs. Romans 2:29)

• The NT Twist: Paul uses "circumcision of the heart" to argue that physical circumcision is no longer necessary.

• Tanakh Perspective: In the Torah, God commands both. Physical circumcision is an "eternal covenant" (Genesis 17:13). The metaphor of a circumcised heart is a call to obedience, not a replacement for the physical sign.

7. Human Sacrifice (Leviticus 17:11 vs. Hebrews 9:22)

• The NT Twist: Argues that without the shedding of (Jesus') blood, there is no forgiveness.

• Tanakh Perspective: The Tanakh strictly forbids human sacrifice (Deuteronomy 12:31). Furthermore, the Tanakh provides many ways for atonement without blood: flour offerings (Leviticus 5:11-13), prayer (Hosea 14:2), and simple repentance (Jonah 3:10).

8. The Seed of Abraham (Genesis 22:18 vs. Galatians 3:16)

• The NT Twist: Paul argues that because "Seed" (Zera) is singular, it refers only to one person (Jesus).

• Tanakh Perspective: This is a linguistic deception. In Hebrew, Zera is a collective noun (like "offspring" or "sand"). God clarifies this in Genesis 15:5, "So shall your seed be," referring to the stars in the sky (plurality).

9. A Prophet Like Moses (Deuteronomy 18:15 vs. Acts 3:22)

• The NT Twist: Claims this prophet is Jesus, who brings a "New Law."

• Tanakh Perspective: Deuteronomy 18 says the prophet must be "like unto me [Moses]." Moses was a law-giver; if a prophet comes to change or abolish the law, they are a false prophet according to Deuteronomy 13.

10. The Suffering Servant (Isaiah 53 vs. Acts 8:32-35)

• The NT Twist: Uses this as a "biography" of Jesus' death.

• Tanakh Perspective: Throughout Isaiah, "My Servant" is explicitly identified as Israel (Isaiah 41:8, 44:1, 49:3). The "suffering" described is the national suffering of the Jewish people in exile among the nations.